Chinese
大正藏第 34 册 No. 1722 法华游意 No. 1722 [cf. No. 262] 法华游意 胡吉藏造 开题序 盖闻无上调御一切种智，内镜三明、外流七辨，蓄莫限之质、适无方之化，并皆会道无匪称机。至如《妙法莲华经》者，斯乃穷理尽性之格言、究竟无余之极说，理致渊远，统群典之要，文旨婉丽，穷巧妙之谈，三圣之所揄扬，四依之所顶戴。昔仙人园内未曜此摩尼，今灵鹫山中方洒兹甘露，良以小志前开故早驰羊鹿，大心后发方驾此白牛，斯实萨埵之明训、道场之玄轨也。此经文虽有七轴，义有二章：一、开方便门，二、显真实义。开方便门者，开两种方便；显真实义者，显二种真实。假三车于门外为引耽戏之童，设化城于道中以接疲怠之众，谓乘方便也；皆是吾子等赐大车，既知止息同到宝所，谓乘真实也。燃灯授记、伽耶成道、王宫诞生、双林唱灭，谓身方便也；逸多不见其始，穷学莫恻其终，六趣无以摄其生，力负无以化其体，谓身真实也。两门既为方便，所以言粗；二种并云真实，故目之为妙。夫借一以破三，三除而一舍；假修以斥短，短息而修忘。然则言穷虑绝，何实何权？本性寂然，孰开孰覆？故理超言外强称为妙，为物作轨则 现代汉语译本 《法华游意》 胡吉藏 撰 开题序 我听说无上的调御丈夫、具足一切种智的佛陀，内证宿命、天眼、漏尽三明，外具辞无碍、义无碍、法无碍、乐说无碍四无碍辩与说法、记说、论说三种辩才，积蓄着无限的本质，适应着没有定方的教化，所有这些都契合于道，没有不符合根机的。至于《妙法莲华经》（Saddharma-puṇḍarīka-sūtra），这实在是穷究真理、彻尽本性的格言，究竟而无余的极妙之说。其理致渊深而长远，统摄了所有经典的要义；其文辞旨趣婉转而华丽，穷尽了巧妙的言谈。是过去、现在、未来三世诸佛所赞扬，声闻、缘觉、菩萨、佛四依所顶戴奉行的。过去在仙人园中，此摩尼宝珠的光芒未曾照耀；如今在灵鹫山中，才开始洒落这甘露法雨。实在是由于小乘根性在前，所以早早地让他们乘坐羊车、鹿车；大乘根性在后显发，才驾驭这白牛车。这实在是菩萨（Bodhisattva）的明确训示，菩提道场（Bodhimanda）的玄妙法则啊！ 此经文虽然有七卷，义理却有两章：一、开方便门，二、显真实义。开方便门，是开示两种方便；显真实义，是显现两种真实。在门外假设三车，是为了引导贪玩的孩童；在道路中设置化城，是为了接应疲惫的大众，这叫做乘坐方便。所有的人都是我的孩子，都赐予他们大车，既然知道止息，一同到达宝所，这叫做乘坐真实。燃灯佛（Dīpaṃkara）授记、在伽耶（Gayā）成道、在王宫诞生、在双林入灭，这叫做身方便。佛的法身逸脱而不可见其起始，穷尽学问也无法测度其终结，六道轮回无法摄取他的生，业力也无法转化他的体，这叫做身真实。两种门都是为了方便，所以说是粗浅的；两种都称为真实，所以称之为妙。凭借一乘来破除三乘，三乘去除后，一乘也舍弃；凭借修行来去除缺点，缺点止息后，修行也遗忘。既然如此，言语穷尽，思虑断绝，哪里还有什么真实和方便呢？本性本来就是寂然不动的，谁去开显，谁去覆盖呢？所以真理超越了言语之外，勉强称之为妙，是为众生树立法则。
English
English version The Dharma Flower Sutra - Drifting Meanings By Huiji Zang Preface I have heard that the unsurpassed Tamer of Beings, the One with Complete Knowledge, inwardly reflects the Three Clearnesses (threefold knowledge: knowledge of one's past lives, knowledge of the future, and knowledge of the extinction of outflows), and outwardly manifests the Seven Eloquences (the four kinds of unobstructed eloquence: eloquence in explaining the meaning, eloquence in explaining the principles, eloquence in explaining the terms, and eloquence in joyful explanation, plus the three kinds of eloquence in speaking: eloquence in preaching, eloquence in recording, and eloquence in debating). He accumulates limitless qualities and adapts to boundless transformations, all of which align with the Path and perfectly suit the capacities of beings. As for the *Saddharma-puṇḍarīka-sūtra* (妙法莲华经, The Wonderful Dharma Lotus Flower Sutra), it is truly a maxim for thoroughly investigating principle and completely realizing one's nature, the ultimate and exhaustive teaching. Its principles are profound and far-reaching, encompassing the essentials of all scriptures; its words and meanings are graceful and beautiful, exhausting the subtleties of discourse. It is praised by the Buddhas of the three periods (past, present, and future) and revered by the Four Supports (monks, nuns, laymen, and laywomen). In the past, in the garden of the immortals, the light of this *maṇi* jewel (摩尼, wish-fulfilling jewel) had not yet shone; now, on Vulture Peak (灵鹫山), it begins to sprinkle this nectar of Dharma. This is because those of lesser aspiration were led early on by the sheep and deer carts, while those of great aspiration, developing later, now ride this white ox cart. This is truly the clear instruction of the *Bodhisattva* (萨埵) and the profound principle of the *Bodhimanda* (道场, place of enlightenment). Although this sutra has seven fascicles, its meaning has two chapters: first, opening the gate of expedient means; second, revealing the true meaning. Opening the gate of expedient means is to reveal two kinds of expedient means; revealing the true meaning is to reveal two kinds of truth. Setting up the three carts outside the gate is to guide children who are attached to play; setting up the phantom city on the road is to accommodate the weary travelers; this is called riding the expedient means. All are my children, and all are given great carts; since they know to rest, they all arrive at the treasure place; this is called riding the truth. *Dīpaṃkara* Buddha's (燃灯佛) prediction, enlightenment at *Gayā* (伽耶), birth in the royal palace, and *parinirvana* (唱灭) in the twin *sāla* trees (双林), this is called the expedient means of the body. The *Dharmakāya* (法身, Dharma body) is free and invisible at its beginning, and exhaustive learning cannot fathom its end; the six realms cannot contain its birth, and karmic force cannot transform its substance; this is called the truth of the body. The two gates are both for expedient means, so they are called coarse; both are called truth, so they are called wonderful. Relying on the One Vehicle to break through the Three Vehicles, and after the Three Vehicles are removed, the One Vehicle is also abandoned; relying on cultivation to eliminate shortcomings, and after the shortcomings are eliminated, cultivation is also forgotten. If this is the case, when words are exhausted and thoughts are cut off, where is there any truth or expedient means? The fundamental nature is originally still and unmoving; who opens and who covers? Therefore, the truth transcends words, and is reluctantly called wonderful, setting up a standard for beings. --------------------------------------------------------------------------------
Chinese
目之为法，道玄像表假喻莲花，所言经者，妙显无言寂灭，古今莫改，体可揩摸，故云经也。 法华玄十门分别。 一来意门 二宗旨门 三释名题门 四辨教意门 五显密门 六三一门 七功用门 八弘经门 九部党门 十缘起门 第一、来意门者， 问： 佛何因缘故说是《妙法花经》耶？诸佛不以无事及少因缘而自发言，今有何等大因缘故说是经耶？ 答： 妙法莲花其义无量，所谓因缘亦复非一，今略序纲要开十门：一者、欲为诸菩萨说诸菩萨行故说是经。 问： 始自华严之会、终竟法花前集，四十余年，诸大乘经已说菩萨行，今何因缘复更说是经耶？ 答： 有二种菩萨：一、直往菩萨，二、回小入大菩萨。自昔以来为直往菩萨说菩萨行，今欲为回小入大菩萨说菩萨行，故说是经。 问： 何以知始自华严之会、终竟法花之前，为直往菩萨，今为回小入大菩萨耶？ 答： 〈踊出品〉云“是诸众生始见我身闻我所说，即便信受入于佛慧，除前修习学小乘者，如是等人我今亦令得闻是经入于佛慧”，既称“始见我身”者，即是寂灭道场见卢舍那佛，“闻我所说”谓花严之教，故知自昔已来为直往之人说菩 现代汉语译本： 所谓的‘法’，其深奥的意义和外在的象征都可比喻为莲花。而所说的‘经’，则巧妙地展现了无法用言语表达的寂灭境界，自古至今都无法改变，其本体可以触摸领会，所以称为‘经’。 《法华玄义》分为十个部分来解释： 一来意门 二宗旨门 三释名题门 四辨教意门 五显密门 六三一门 七功用门 八弘经门 九部党门 十缘起门 第一、来意门： 问： 佛陀因为什么因缘而宣说这部《妙法莲华经》呢？诸佛不会因为没有重要的事情或者微小的因缘而随意发言，现在有什么样的大因缘才宣说这部经呢？ 答： 《妙法莲华经》的意义无量无边，所谓的因缘也不是单一的，现在简要地说明其纲要，分为十个方面：第一，是为了给诸位菩萨宣说诸位菩萨的修行方法，所以宣说这部经。 问： 从《华严经》的法会开始，到《法华经》之前的集会结束，四十多年来，诸部大乘经典已经宣说了菩萨的修行方法，现在因为什么因缘又要再次宣说这部经呢？ 答： 有二种菩萨：一、直往菩萨，二、回小入大菩萨。从以前开始，是为直往菩萨宣说菩萨的修行方法，现在想要为回小入大菩萨宣说菩萨的修行方法，所以宣说这部经。 问： 凭什么知道从《华严经》的法会开始，到《法华经》之前，是为直往菩萨，现在是为回小入大菩萨呢？ 答： 在〈踊出品〉中说：‘这些众生最初见到我的身相，听到我所说的法，就立即信受并进入佛的智慧，除了先前修习小乘的人。像这样的人，我现在也让他们能够听闻这部经，进入佛的智慧。’既然说是‘最初见到我的身相’，那就是在寂灭道场见到卢舍那佛（Vairocana Buddha，报身佛），‘听到我所说的法’指的是《华严经》的教义，所以知道从以前开始是为直往之人说法。
English
English version: The so-called 'Dharma' (法), its profound meaning and external symbols can be compared to the lotus flower. And the so-called 'Sutra' (经), subtly reveals the state of tranquil extinction that cannot be expressed in words, which cannot be changed from ancient times to the present, and its essence can be touched and understood, so it is called 'Sutra'. The Profound Meaning of the Lotus Sutra is divided into ten parts for explanation: 1. The Door of Intent, 2. The Door of Tenets, 3. The Door of Explaining the Title, 4. The Door of Distinguishing the Teachings, 5. The Door of Manifest and Secret, 6. The Door of Three and One, 7. The Door of Function, 8. The Door of Propagating the Sutra, 9. The Door of Groups, 10. The Door of Origination First, the Door of Intent: Question: For what reason did the Buddha preach this *Saddharma Puṇḍarīka Sūtra* (妙法莲华经, Lotus Sutra)? The Buddhas do not speak casually without important matters or minor causes. What great cause is there now to preach this sutra? Answer: The meaning of the *Saddharma Puṇḍarīka Sūtra* is immeasurable, and the so-called causes are not singular. Now, briefly explain its outline in ten aspects: First, it is to preach the practices of the Bodhisattvas to all the Bodhisattvas, so this sutra is preached. Question: From the assembly of the *Avataṃsaka Sūtra* (华严经, Flower Garland Sutra) to the end of the assembly before the *Saddharma Puṇḍarīka Sūtra*, for more than forty years, the Mahayana sutras have already preached the practices of the Bodhisattvas. For what reason is this sutra preached again now? Answer: There are two types of Bodhisattvas: 1. Direct-path Bodhisattvas, 2. Bodhisattvas who turn from the small to the great. From the past, the practices of the Bodhisattvas have been preached for the direct-path Bodhisattvas. Now, it is desired to preach the practices of the Bodhisattvas for the Bodhisattvas who turn from the small to the great, so this sutra is preached. Question: How do we know that from the assembly of the *Avataṃsaka Sūtra* to before the *Saddharma Puṇḍarīka Sūtra*, it was for the direct-path Bodhisattvas, and now it is for the Bodhisattvas who turn from the small to the great? Answer: In the chapter 'Emerging from the Earth' (〈踊出品〉), it says: 'These beings, when they first see my body and hear what I say, immediately believe and enter the wisdom of the Buddha, except for those who previously practiced the Small Vehicle. I will now also enable such people to hear this sutra and enter the wisdom of the Buddha.' Since it is said 'when they first see my body', that is, seeing *Vairocana Buddha* (卢舍那佛, the Reward Body Buddha) in the place of enlightenment, 'hear what I say' refers to the teachings of the *Avataṃsaka Sūtra*, so we know that from the past, the Dharma has been preached for those on the direct path. --------------------------------------------------------------------------------
Chinese
萨行；“除前修习学小乘者”，则知尔前未为二乘说菩萨行。“如是等人我今亦令得闻是经入于佛智慧”，则知今为回小入大之人说菩萨行也。 问： 经文何故但据二人？ 答： 初举为于大始，后标教于小终，一化中间则可知也。 问： 何故前为直往菩萨，后为回小入大之人？ 答： 直往之人久行佛道福德利根，是故前为；回小入大之人不行佛道薄福钝根，是故后为。故〈方便品〉云“有佛子心净柔软亦利根，无量诸佛所而行深妙道，为此诸佛子说是大乘经”；“钝根乐小乘法、贪著于生死，于诸无量佛不行深妙道，众苦所恼乱，为是说涅槃”，乃至“今正是其时，决定说大乘”。故知菩萨利根先闻大道，声闻浅劣后入佛慧，明既其证也。 二者、欲受梵王请故说是经。 问云： 昔波若等教已明受梵王请故说之，与今何异？ 答： 请有二时，酬亦两种。请二时者，初请说一乘根本法轮，后请说三乘枝末之教。酬亦二时者，自昔已来受请说三乘之教，今方得酬其请说一乘根本法轮。是故今明受请与昔为异，具如〈方便品〉及《智度论》初卷说也。 三者、欲明十方三世诸佛权实二智互相资成故说此经。然诸佛之心 现代汉语译本： 萨行说：‘除去先前修习小乘的人’，就知道你之前没有为二乘（声闻乘和缘觉乘）说菩萨行。‘像这样的人我现在也让他们听闻这部经，进入佛的智慧’，就知道现在是为回小向大的人说菩萨行。 问： 经文为什么只根据这两种人？ 答： 最初举出是为了开始修习大乘的人，后面标明是教化最终修习小乘的人，那么中间的教化就可以知道了。 问： 为什么前面是为直接趋向菩萨道的人，后面是为回小向大的人？ 答： 直接趋向菩萨道的人长期修行佛道，福德深厚，根器锐利，所以放在前面；回小向大的人没有修行佛道，福德浅薄，根器迟钝，所以放在后面。所以《方便品》中说：‘有的佛子心清净柔软，而且根器锐利，在无量诸佛处修行甚深微妙的道，为这些佛子说这部大乘经’；‘根器迟钝，喜欢小乘法，贪恋执着于生死，在无量诸佛处不修行甚深微妙的道，被各种痛苦所恼乱，为他们说涅槃’，乃至‘现在正是时候，决定说大乘’。所以知道菩萨根器锐利，先听闻大道，声闻浅薄低下，后来进入佛的智慧，这已经很明显地证明了。 第二，想要接受梵王（Brahmā）的请求，所以说这部经。 问： 过去《般若（Prajñā）》等经典已经说明因为接受梵王的请求而宣说，与现在有什么不同？ 答： 请求有两种时机，酬谢也有两种。请求的两种时机是：最初请求宣说一乘（Ekayāna）根本法轮（Dharmacakra），后来请求宣说三乘（Triyāna）枝末的教法。酬谢也有两种时机：从过去以来接受请求宣说三乘的教法，现在才能够酬谢他的请求，宣说一乘根本法轮。所以现在说明接受请求与过去不同，详细情况如《方便品》及《智度论（Mahāprajñāpāramitāśāstra）》初卷所说。 第三，想要阐明十方三世诸佛的权智（upāya-jñāna）和实智（tathatā-jñāna）互相资助成就，所以说这部经。然而诸佛的心……